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Respected devotees of lord.

Saint thuLasi dhaasa describes ?raama choosing a place
to reside?.

We all know from srimadh raamaayaNam, Lord raamaa was
directed by mother kaikEyi to be in exile for fourteen
years as per his father?s wish. That too he must leave
ayOdhyaa immediately, just before raamaa was to be
crowned as prince. Raamaa simply obeyed the orders.
Minister sumanthra lead raamaa away from ayOdhya in
chariot along with raamaa?s brother lakshmana and wife
seetha. After meeting guhan and crossing the river
ganges, the trio went to sage bhaaradhwaajaa?s
aasramam. 

What we are going to see in this write up starts now. 

After athithi sathkaaram [hosting of the guest] by the
sage, raama asks the sage for his guidance to select a
place, which is somewhat recluse and inside the
forest, to live for the fourteen years of exile
period. [since only a few days have been spent when he
meets the sage]. 

We, bhakthaas, have to go into that part of ayOdhyaa
kaaNdam in raamcharithmaanas R of saint thulasidhaas
ST and not srimadh vaalmeeki raamaayaNam. 

Why R of ST is that the saint puts across ?really
interesting philosophies? in this ?guidance? by the
sage to raamaa. 

Since this is at variance with vaalmeeki raamaayaNam
and quite interesting, I want to share with you the
points of the saint.

Dhoha: [means a two line verse- couplet ? may be kural
like we can say] [the language used is not exactly
hindhi but avadhi a dialect of hindhi used in parts of
UP]

First the original avadhi:
råma knha bi?råma nisi pråta prayåga nahåi,
cale sahita siya lakhana jana mudita munihi siru nåi.
108.

Then near equivalent Hindhi: 
raama kinha viraama nisi praatha prayaag mE nahaai,
chalE sahitha seetha lakshmaNa jana mudhitha muni sir
naayi. 108.

Meaning: raama reposed (in the hermitage) overnight.
At daybreak he bathed at prayaaga (in the confluence
of the gangaa and yamunaa) and proceeded on his
journey with seetha, lakshmaNa and his attendant
(guhaa), gladly bowing his head to the sage. (108)

Chauha following V108: [means a four lined verse] in
avadhi:
 råma saprema kaheu muni påh°, 
nåtha kahia hama kehi maga jåh°.
muni mana bihasi råma sana kahah°, 
sugama sakala maga tumha kahu° ahah°.1.

såtha lågi muni siya bolåe, 
suni mana mudita pacåsaka åe.
sabanhi råma para prema apårå, 
sakala kahahiÚ magu dkha hamårå.2.

muni ba¢u cåri saÅga taba dnhe, 
jinha bahu janama sukæta saba knhe.
kari pranåmu rii åyasu på, 
pramudita hædaya° cale raghurå.3.

gråma nika¢a jaba nikasahiÚ jå, 
dekhahiÚ darasu nåri nara dhå.
hohiÚ sanåtha janama phalu på, 
phirahiÚ dukhita manu saÅga pa¢hå.4.

near equivalent hindhi: 
raama saprEma kahe muni paahi, 
naatha kahiyE hum kahaan maarga jaa|
muni man mE vihasi raama sE kahaa, 
sugam sakala maarga tumhari kahO aha -- 1.

saath laagi muni sishya bolE, 
sun man mudhitha pachaas aagayE
sab unhi raama par prEma apaaraa, 
sakala kaha hi maarga dhEkha hamaaraa  -- 2.

muni bEjE chaar saaga thab dheenE, 
jinha bahu janma sukrutha sab kinhE.
kari pranaam rii aayaasu paahi, 
pramudhitha hrudhayaa chalE raghuraam.  3.

graam nikatE jab nikasahiyoon jaayE, 
dhEkha hi dharasu naari nara dhaa,
ho hi sa naatha janam phalam paahi, 
phir ahi dhukhitha manE saga panchaa . 4.

Meaning: Raama lovingly asked the sage, ?tell me, my
lord, by which route we should go into the forest?.
Smiling inwardly, the sage replied to raama, ?all
roads are easy to You?. The sage then called his
pupils, in order that they may escort raama. Hearing
the master?s call, some fifty of them came, glad at
heart. They all cherished boundless love for Raama and
each of them said, he will show the path. The sage,
then sent, with the royal party, four religious
students [who had practised all kinds of thapas in a
series of previous births]. Making obeisance to the
sage and after receiving his permission, the Lord of
raghu vamsam proceeded with a cheerful heart. As this
party passed by, some village folk ran towards them to
have a look at the trio [of raama seetha and
lakshmaNa] and the four sishyaas of the sage.
Thevillagers felt gratified in having attained the
fruit of their life and returned disconsolate, sending
their heart after the strangers [trio]. (104)

Cau.: 
kaama koha mada maana na mohaa, lobha na chobha na
raaga na drohaa
jinha kE kapata daabha nahi maayaa, tinha kE hrudhaya
basahu raghuraayaa. 1.

sab kE priya sab kE hitakaar, dukha sukha sarisa
prasaasaa gaar
kahahi sathya priya bachana bicaar, jaagatha sOvatha
saraNa tumhaar  .2.

tumhahi chaaRi gathi dhoosari naah, raama basahu tinha
kE mana maah.
janan sama jaanahi paranaar, dhanu paraava bia thE bia
bhaar  .3.

je hara ahi para sa aapati dekh, dukhita hohi para
bipati bise.
jinhahi raama tumha praaNapiaarE, tinha ke mana subha
sadana tumhaarE. 4.

Meaning: Those who have no lust, anger, arrogance,
pride or infatuation, are without greed, excitement,
attraction or aversion and who are free from fraud,
hypocrisy and deceit it is in their heart that You
should make an abode, O Chief of Raghus. Again, those
who are beloved of all and friendly to all, to whom
joy and sorrow, applause and abuse are alike and who
scrupulously utter truthful and polite words. nay, who
are resigned to You whether awake or asleep and who
have no support other than Yourself. It is in their
mind, O Raama, that You should dwell. Again, those who
look upon another person?s wife as their own mother
and to whom another person?s wealth is the deadliest
of all poisons, who rejoice to see others prosperity
and are particularly grieved to see another?s
distress, and to whom, O Raama, You are dear as their
own life to their minds are Your blessed abodes. (1to
4)

Dhoha: bidå kie ba¢u binaya kari phire påi mana kåma,
utari nahåe jamuna jala jo sarra sama syåma.109.

bidhaa kiyE bahu vinaya kar phir aapaai man kaama,
uththari nahaayE jamuna jal jo sareera sama syaama. --
109.

meaning: With great courtesy raama dismissed the
students, who returned having obtained their heart?s
desire. The lord then went below and bathed in the
stream of the yamunaa, which was dark as His own body.
(109)

Do.: pµu° chehu mohi ki rahau° kaha° maiÚ pµu° chata
sakucåu° ,
jaha° na hohu taha° dehu kahi tumhahi dekhåvau° ¢håu°
-- 127.

poochE hum hi ki rahaa kahaan mai poochthaa sakuchaa ,
jahaan na ho huta haan dhEhu kahi tumhahi dekhaa
vaaoonchaa -- 127.

Meaning: You ask me ?Where should I take up my
residence?? But I ask You with diffidence: ?tell me
first the place where You are not?, then alone I can
show You a suitable place. (127)

Cau.: suni muni bacana prema rasa såne, sakuci råma
mana mahu° musukåne.
bålamki ha° si kahahiÚ bahor, bån madhura amia rasa
bor.1.

sunahu råma aba kahau° niketå, jahå° basahu siya
lakhana sametå.
jinha ke ?ravana samudra samånå, kathå tumhåri subhaga
sari nånå.2.

bharahiÚ niraÅtara hohiÚ na pµure, tinha ke hiya tumha
kahu° gæha rµure.
locana cåtaka jinha kari råkhe, rahahiÚ darasa
jaladhara abhilåe.3.

nidarahiÚ sarita siÅdhu sara bhår, rµupa biÅdu jala
hohiÚ sukhår.
tinha ke° hædaya sadana sukhadåyaka, basahu baÅdhu
siya saha raghunåyaka.4.

meaning: On hearing the sage?s words, imbued as they
were with love,  Raamaa felt abashed and smiled within
Himself. vaalmeeki too smiled and spoke to Him again
in words as sweet as though they were steeped in
nectar: Listen, raama: I tell You now the places where
You should abide with seethaa and lakshmaNa. The heart
of those whose  ears are, like the ocean, constantly
replenished with a number of lovely streams in the
shape of Your stories but know no surfeit, shall be
Your charming abode. Again, the heart of those whose
eyes long to see You even as the chaathaka bird longs
to see the rain-cloud and, disdaining like the same
bird rivers, oceans and big lakes, derive satisfaction
from a drop of Your rain-like beauty it is their heart
alone which shall serve as Your delightful home, where
You and Your younger brother (lakshmaNa) and seethaa
may take up Your abode. (1 to 4)

Do.: jasu tumhåra månasa bimala haÅsini jhå jåsu,
mukatåhala guna gana cunai råma basahu hiya° tåsu.128.

Nay, You should dwell in the heart of him whose
swan-like tongue picks up pearls in the shape of Your
virtues in the holy MaanasarOvar lake of Your fame.
(128)

Do.: sabu kari mågahiÚ eka phalu råma carana rati hou,
tinha ke° mana maÅdira basahu siya raghunaÅdana
dou.129.

And who having done all this ask only one boon as
their reward: Let me have devotion to Raamaa?s feet
Yourself in the temple of their heart, both Seethaa
and the delighter of Raghus (Yourself). (129)


ssa navahiÚ sura guru dvija dekh, prti sahita kari
binaya bise.
kara nita karahiÚ råma pada pµujå, råma bharosa
hædaya° nahiÚ dµujå.2.
carana råma tratha cali jåh°, råma basahu tinha ke
mana måh°.
maÅtraråju nita japahiÚ tumhårå, pµujahiÚ tumhahi
sahita parivårå.3.
tarapana homa karahiÚ bidhi nånå, bipra jevå°i dehiÚ
bahu dånå.
tumha te° adhika gurahi jiya° jån, sakala bhåya°
sevahiÚ sanamån.4.

ìAbide, O Raama, in the mind of those whose nose
devoutly inhales everyday the fragrance of sacred and
lovely offerings (in the shape of flowers,
sandal-paste, etc.,) made to their Lord (Yourself),
who eat only that which has been offered to You and
put on clothes and ornaments first dedicated to You,
whose heads bow down most submissively and lovingly at
the sight of a god, preceptor or Braahma, whose hands
adore raama?s feet everyday, who cherish in their
heart faith in Raama and none else, and whose feet
take them to holy places sacred to Raama. Again those
who are ever engaged in muttering the Raama-Mantra the
king of all sacred formulas, and worship You along
with Your associates; who offer water to the manes and
pour oblations into the sacred fire in diverse ways,
who feed the Braahma as and bestow liberal gifts on
them and who look upon their preceptor as greater than
Yourself and wait upon him with due honour and entire
devotion (1 to 4).

Point: when raamaa takes leave from the sage, he asks
the sage to kindly guide him the way to a place
wherein the trio can live in, for the rest of the
period of exile.  The sage calls his shishyaas to
offer suggestions. A lot of devotees come forward to
offer their services of guiding the path for Lord
raama [to the supreme guide, is a guide really needed?
- it is an drama of raama].
 
But the sage selects and sends four disciples who know
well the living style of raama. 

Is this ?action of selection? really required. Does
the sage not know who are the sishyaas worthy to guide
raamaa. Just if he selects, then perhaps the feelings
of others will be wounded. So he gives a chance to all
and then selects four. See the leadership qualities in
 handling the situation.

Now another question - Why he has chosen four, why not
three or five?
In the normal way the number four or three or five
does not really matter here. 

But here come the deft hands of the poet to indicate
that the number four selected has lot of meaning.

In one?s life this number four has different meanings
at different times.

When we talk of four fruits in life ? they are ?
Dharma, Artha, Kaama and mOksha.
When we talk of four ways of rendering justice -
neethee ? they are - Saama, Dhaana, Bheda, Danda.
When we talk of four ways of travel ? they are ?
paadha chaaram, ratha chaaram, aswa chaaram, gaja
chaaram. 
[Perhaps nowadays this may be slightly different- but
in raamaa?s period these four were the main mode of
transport].
The four types of brahmanas ? Shatpat, Goopat,
Aeitheraya, Maath [followers of this type of bramans.]

brahmana means an expalanation of sacred knowledge or
doctrines 
especially for use in the sacrifices. they are
1. aitharEya brahmana - available in rk vEdham also
called as 
asvalaayana
2. sathapatha brahmana available in sukla yajur vedha 
3. thaithreeya brahmana - available in krishna yajur
vedha
4. gopatha brahman - available in atharvaNa vedha

brahmana is different from manthraas and upanishadh
portions. NOT to 
be confused with brahmana the caste identification.

The four Dhaams [kshEthraas of fame and offering easy
attainment of wish] ? Jagannatha kshEthram,
RaamEswaram, Dhwaaraka, Badhrinaatha kshEthram.
The four most dreaded enemies of a man within himself
? kaamam, krOdham, lObham, madham.
The four types of devotees of the lord ? aarthaa,
jignasu, arthaarthi, vigganam
The four vEdhaas ? rk, yajur, saama & atharvaNa.
The four brothers in raamaayaNam ? raama, lakshmaNa,
bharatha, sathrugna.
The four vyoohaas of the lord ? vaasudhEva,
anirudhdha, pradhyumna, sankarshaNa
The lord has four arms holding four famed arms ?
sankha, chakra, khadga, gadhaa .
That means those who follow the said four, they will
be accompanied by Lord raama, lakshmana and sita. 
chadhur vidhamAna dhEham: 4 type of births -dheva,
manushyar, thriyak 
and sthAvaram.
chadhur varNam: 4 type of activity based birth-
andhanan, arasan, 
vaNigan and vElAlan.
chadhur Asramam: 4 type of Asramam-s- brahmacharyam,
illaRam ( married 
life), vAnap prashtham, sanyAsam.
chadhur adhikAram- 4 type of worshippers - People who
seek lost wealth, 
People who seek new wealth, People who want to enjoy
their souls and 
those who want to reach God.
chadhur palam:  4 type of ends- aRam, poruL, inbam,
vEdu.
chadhur vidhamAna mOksham: sAlOkyam, sArUpyam,
sAmEpya, sayujam i.e 
Being alongwith the LOrd, near the Lord, Getting God's
image, getting the 
Lord's experience.
chadhur vidhamAna sAdhanam: 4 types of means: karmam,
gnAnam, bhakthi 
and prapathi. (to be continued) vAnamAmalai
padmanAbhan

on the "chathur " as available in Sri vishnu sahasra
naamam
Om chathu: aathmanE nama:  -- naamaa no. 139 in slOkam
15. 
Meaning: who reveals himself in all four states, the
four states 
being 
awake - jaagrat, 
dreamy - swapna, 
deep slumber- sushupthi, 
mOksha- turiyam.
 
Also naamaa 775  occurring in slokam 82 
Meaning: he who has 4 forms in his vyooha incarnation.
- who is clear 
minded.

Om chathu: vyoohaaya nama:  -- naamaa no. 140
occurring in slokam 15, 
Meaning: who is in  four emanations - vasudhEva
sankarshaNa, 
pradhyumna, anirudhdha.

Also naamaa no.773  occurring in slokam 82  
Meaning: one who has 4 kinds of greatness in him.

Om chathu: dhamshtraaya nama:  -- naamaa no. 141
occurring in slOkam 
15  
Meaning: one who has four large teeth in his narasimha
avathaaram.

Om chathu: Bhujaaya nama:  -- naamaa no.142  occurring
in slOkam 15 
Meaning: one who has four hands.

Om chathu: moorthayE nama:  -- naamaa no. 771 
occurring in slOkam 
82 
Meaning: he of four forms

Om chathu: baahavE nama:  -- naamaa no. 772 occurring
in slOkam 82 
Meaning: the four armed lord .

Om chathu: gathayE nama:  -- naamaa no. 774 occurring
in slOkam 82 
Meaning: - who is in the form of four prospects [
purushaartha]  
goal of all four varNaas and four  ways of life.

Om chathu: Bhaavaaya nama:  -- naamaa no. 776 
occurring in slOkam 82 
Meaning: who displays four types of actions 
which are srishti, sthithi, rakshaNam saasthra
pradhaanam 
the source of all fours.

Om chathu: vEdhavidhE nama:  -- naamaa no. 777
occurring in slOkam 
82 
Meaning: knower of all four vEdhaas 
known to those who have learnt all the four vEdhaas.

Om chathu: asrayaaya nama:  -- naamaa no. 936
occurring in slOkam 
100 
Meaning: - one who deals with squarely with all 
one who does what is befitting with his devotee.


That is the very beautiful point here in the raamayaN
as stated by ST.


V.anjaneyulu.
POWERGRD, 400KV S/S BETUL ROAD, PATHROTA, ITARSI ? 461
111(MP)


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